The apostle describes his brethren as having obtained the same
precious faith as himself through the faithfulness of God* to the
promises made to the fathers, for that surely is the force of the
word "righteousness" in this place. The faithfulness of the God of
Israel had bestowed on His people this faith (that is to say,
Christianity), which was so precious to them. {*This passage may be
translated "of our God and Saviour Jesus Christ," and perhaps ought
to be so rendered since it speaks of the faithfulness of God to His
promise. The epistle to the Hebrews dwells also on the fact that
Jesus is Jehovah.} Faith here is the portion we have now in the
things that God gives, which in Christianity are revealed as
truths, while the things promised are not yet come. It was in this
way that the believing Jews were to possess the Messiah, and all
that God gave in Him, as the Lord had said, "Let not your heart be
troubled: ye believe in God, believe also in me. There are many
mansions in my Father's house; I go to prepare a place for you."
That is to say, "You do not visibly possess God; you enjoy Him by
believing in Him. It is the same with respect to Me: you will not
possess Me corporeally, but you shall enjoy all that is in Me --
righteousness, and all the promises of God -- by believing." It was
thus that these believing Jews, to whom Peter wrote, possessed the
Lord: they had received this precious faith. He wishes them, as is
the custom, "Grace and peace," adding, "through the knowledge of
God and of Jesus our Lord." It is the knowledge of God and of
Jesus, which is the centre and the support of faith, that which
nourishes it, and in which it is developed and divinely enlarged,
and which guards it from the vain imaginings of seducers. But
there is a living power with this knowledge -- a divine power in
that which God is to believers -- as He is revealed in this
knowledge to faith; and this divine power has given to us all that
pertains to life and godliness. By the realising knowledge which we
possess of Him who has called us, this divine power becomes
available and efficacious for all that appertains to life and
godliness -- "the knowledge of him who hath called us by glory and
by virtue." -- Thus we have here, the call of God to pursue glory
as our object, gaining the victory by virtue -- spiritual courage
-- over all the enemies that we find in our path. It is not a law
given to a people already gathered together, but glory proposed in
order to be reached by spiritual energy. Moreover we have divine
power acting according to its own efficacy, for the life of God in
us, and for godliness. How precious it is to know that faith can
use this divine power, realised in the life of the soul, directing
it towards glory as its end! What a safeguard from the efforts of
the enemy, if we are really established in the consciousness of
this divine power acting on our behalf in grace! The heart is led
to make glory its object; and virtue, the strength of spiritual
life, is developed on the way to it. Divine power has given us all
needed. Now, in connection with these two things -- namely, with
glory and with the energy of life -- very great and precious
promises are given us; for all the promises in Christ are developed
either in the glory, or in the life which leads to it. By means of
these promises, we are made partakers of the divine nature; for
this divine power, which is realised in life and godliness, is
connected with these great and precious promises that relate either
to the glory, or to virtue in the life that leads to it -- that is
to say, it is divine power which develops itself, in realising the
glory and heavenly walk which characterises it in its own nature.
We are thus made morally partakers of the divine nature, by divine
power acting in us and fixing the soul on what is divinely
revealed. Precious truth! Privilege so exalted! and which renders
us capable of enjoying God Himself, as well as all good. By the
same action of this divine power, we escape the corruption that is
in the world through lust; for the divine power delivers us from
it. Not only do we not yield to it, but we are occupied elsewhere,
and the action of the enemy upon the flesh is kept off; the desires
from which one could not cleanse oneself are removed; the corrupt
relationship of the heart with its object ceases. It is a real
deliverance; we have the mastery over ourselves in this respect; we
are set free from sin. But it is not enough to have escaped by
faith from even the inward dominion of the desires of the flesh; we
must add to faith -- to that faith which realises divine power, and
the glory of Christ that shall be revealed -- we must add to faith,
virtue. This is the first thing. It is, as we have said, the moral
courage which overcomes difficulties, and governs the heart by
curbing all action of the old nature. It is an energy by which the
heart is master of itself, and is able to choose the good, and to
cast aside the evil, as a thing conquered and unworthy of
oneself. This indeed is grace; but the apostle is here speaking of
the thing itself, as it is realised in the heart, and not of its
source. I have said that this is the first thing; because,
practically, this self-government -- this virtue, this moral energy
-- is deliverance from evil, and renders communion with God
possible It is the one thing which gives reality to all the rest,
for without virtue we are not really with God. Can divine power
develop itself in the laxity of the flesh? And if we are not really
with God -- if the new nature is not acting -- knowledge is but the
puffing up of the flesh; patience but a natural quality, or else
hypocrisy; and so on with the rest. But where there is this virtue,
it is very precious to add knowledge to it. We have then divine
wisdom and intelligence to guide our walk: the heart is enlarged,
sanctified, spiritually developed, by a more complete and profound
acquaintance with God, who acts in the heart and is reflected in
the walk. We are guarded from more errors -- we are more humble,
more sober-minded: we know better where our treasure is, and what
it is, and that everything else is but vanity and a hindrance. It
is therefore a true knowledge of God that is here meant. Thus
walking in the knowledge of God, the flesh, the will, the desires,
are bridled; all their practical power diminishes, and they
disappear as habits of the soul; they are not fed. We are moderate;
there is self-restraint; we do not give way to our desires;
temperance is added to knowledge. The apostle is not speaking of
the walk, but of the state of the heart in the walk. Still, being
thus governed, and the will bridled, one bears patiently with
others; and the circumstances that must be passed through are, in
all respects, borne according to the will of God, be they what they
may. We add patience to temperance. The heart, the spiritual life,
is then free to enjoy its true objects -- a principle of deep
importance in the christian life. When the flesh is at work in one
way or another (even if its action is purely inward), if there is
anything whatever that the conscience ought to be exercised about,
the soul cannot be in the enjoyment of communion with God in the
light, because the effect of the light is then to bring the
conscience into exercise. But when the conscience has nothing that
is not already judged in the light, the new man is in action with
regard to God, whether in realising the joy of His presence or in
glorifying Him in a life characterised by godliness. We enjoy
communion with God; we walk with God; we add to patience godliness.
The heart being thus in communion with God, affection flows out
freely towards those who are dear to Him, and who, sharing the same
nature, necessarily draw out the affections of the spiritual heart:
brotherly love is developed. There is another principle, which
crowns and governs and gives character to all others: it is
charity, love properly so called. This, in its root, is the nature
of God Himself, the source and perfection of every other quality
that adorns christian life. The distinction between love and
brotherly love is of deep importance; the former is indeed, as we
have just said, the source whence the latter flows; but as this
brotherly love exists in mortal men, it may be mingled in its
exercise with sentiments that are merely human, with individual
affection, with the effect of personal attractions, or that of
habit, of suitability in natural character. Nothing is sweeter than
brotherly affections; their maintenance is of the highest
importance in the assembly; but they may degenerate, as they may
grow cool; and if love, if God, does not hold the chief place, they
may displace Him -- set Him aside -- shut Him out. Divine love,
which is the very nature of God, directs, rules, and gives
character to brotherly love; otherwise it is that which pleases us
-- that is, our own heart -- that governs us. If divine love
governs me, I love all my brethren; I love them because they belong
to Christ; there is no partiality. I shall have greater enjoyment
in a spiritual brother; but I shall occupy myself about my weak
brother with a love that rises above his weakness and has tender
consideration for it. I shall concern myself with my brother's sin,
from love to God, in order to restore my brother, rebuking him, if
needful; nor, if divine love be in exercise, can brotherly love, or
its name, be associated with disobedience. In a word, God will have
His place in all my relationships. To exact brotherly love in such
a manner as to shut out the requirements of that which God is, and
of His claims upon us, is to shut out God in the most plausible
way, in order to gratify our own hearts. Divine love then, which
acts according to the nature, character, and will of God, is that
which ought to direct and characterise our whole christian walk,
and have authority over every movement of our hearts. Without
this, all that brotherly love can do is to substitute man for
God. Divine love is the bond of perfectness, for it is God, who is
love, working in us and making Himself the governing object of all
that passes in the heart. Now, if these things are in us, the
knowledge of Jesus will not be barren in our hearts. But if, on the
contrary, they are wanting, we are blind; we cannot see far into
the things of God; our view is contracted; it is limited by the
narrowness of a heart governed by its own will, and turned aside by
its own lusts. We forget that we have been cleansed from our old
sins; we lose sight of the position Christianity has given us. This
state of things is not the loss of assurance, but the forgetfulness
of the true christian profession into which we are brought --
purity in contrast with the ways of the world. Therefore we ought
to use diligence, in order to have the consciousness of our
election fresh and strong, so as to walk in spiritual liberty. Thus
doing, we shall not stumble; and thus an abundant entrance into the
eternal kingdom will be our portion. Here, as throughout, we see
that the apostle's mind is occupied with the government of God,
applying it to His dealing with believers, in reference to their
conduct and its practical consequences. He is not speaking in an
absolute way of pardon and salvation, but of the kingdom -- of the
manifestation of His power who judges righteously -- whose sceptre
is a sceptre of righteousness. Walking in the ways of God, we have
part in that kingdom, entering into it with assurance, without
difficulty, without that hesitation of soul which is experienced by
those who grieve the Holy Ghost, and get a bad conscience, and
allow themselves in things that do not accord with the character of
the kingdom, or who show by their negligence that their heart is
not in it. If on the contrary the heart cleaves to the kingdom, and
our ways are suitable to it, our conscience is in unison with its
glory. The way is open before us: we see into the distance, and we
go forward, having no impediments in our way. Nothing turns us
aside as we walk in the path that leads to the kingdom, occupied
with things suitable to it. God has no controversy with one who
walks thus. The entrance into the kingdom is widely opened to him
according to the ways of God in government. The apostle desires,
therefore, to remind them of these things, although they knew them,
purposing, so long as he was in his earthly tabernacle, to stir up
their pure hearts to keep them in remembrance; for soon would he
have laid aside his earthly vessel, as the Lord had told him, and
by thus writing to them, he took care that they should always bear
them in mind. It is very plain that he was not expecting other
apostles to be raised up, nor an ecclesiastical succession to take
their place as guardians of the faith, or as possessing sufficient
authority to be a foundation for the faith of believers. He was to
provide for this himself, in order that, on his removal, they might
find something on his part that would remind the faithful of the
instructions he had given them. For this purpose he wrote his
epistle. The divine importance and certainty of that which he
taught were worthy of this labour. We have not, says the apostle,
followed cunningly devised fables when we made known unto you the
power and coming of our Lord Jesus Christ, but were eye-witnesses
of His majesty. The apostle is speaking, as his words plainly show,
of the transfiguration. I notice it here, in order to mark more
evidently that in his thoughts of the Lord's coming he does not go
beyond His appearing in glory. For the moment He was hidden from
those who trusted in Him: this was a great trial of their faith,
for the Jews were accustomed, as we know, to look for a visible and
glorious Messiah. To believe without seeing was the lesson they had
to learn; and it was a magnificent support to their faith, this
fact, that the apostle, who taught them, had, with his two
companions, seen, with their own eyes, the glory of Christ
manifested -- had seen it displayed before them, together with that
of former saints who share His kingdom. At that time Jesus
received, in testimony from God the Father, honour and glory; a
voice addressing Him from the excellent glory -- from the cloud,
which was to a Jew the well-known dwelling-place of Jehovah the
Most High God -- owning Him as His well-beloved Son; a voice which
the three apostles also heard (even as they saw His glory), when
they were with Him on the holy mount.* -- {*In Luke 9 the higher
part of the blessing is brought before us. They feared when they
entered into the cloud. God had talked with Moses from the cloud
face to face, but here they enter into it. The heavenly and eternal
character, what is perpetual as moral, is much more brought out in
Luke.} We see that it is here the glory of the kingdom, and not the
dwelling in the Father's house for ever with the Lord, which
occupies the apostle. It is a manifestation to men living on the
earth; it is the power of the Lord, the glory which He receives
from God the Father as the Messiah, acknowledged to be His Son, and
crowned with glory and honour before the eyes of the world. It is
into the everlasting kingdom that the apostle wishes them to have
an enlarged entrance. It is the power and glory that Christ
received from God, which the apostle saw, and to which he bears
testimony. We shall indeed have this glory, but it is not our
portion, properly so called: for this is within the house, to be
the bride of the Lamb, and it does not display itself to the world.
With regard however to the assembly the two things cannot be
separated; if we are the bride, we shall assuredly participate in
the glory of the kingdom.* To the Jew, who was accustomed to look
for this glory (whatever might be his idea respecting it), the fact
of the apostle's having seen it was of inestimable importance. It
was the heavenly glory of the kingdom, as it shall be manifested to
the world; a glory that shall be seen when the Lord returns in
power (compare Mark 9: 1). It is a communicated glory which comes
from the excellent glory. Moreover the testimony of the prophets
relates to the manifested glory; they spoke of the kingdom and
glory, and the brightness of the transfiguration was a splendid
confirmation of their words. We have, says the apostle, the words
of the prophets confirmed. Those words proclaimed indeed the glory
of the kingdom which was to come, and the judgment of the world,
which was to make way for its establishment on earth. This
announcement was a light in the darkness of our world, truly a dark
place, that had no other light than the testimony which God had
given, through the prophets, of that which shall happen to it, and
of the future kingdom whose light shall finally dispel the darkness
of separation from God in which the world lies. Prophecy was a
light that shone during the darkness of the night; but there was
another light for those that watched. {*Compare Luke 12, where the
joy within the house is connected with watching; the inheritance
with service.} For the remnant of the Jews, the Sun of
righteousness should rise with healing in His wings; the wicked
should be trodden as ashes under the feet of the righteous. The
Christian, instructed in his own privileges, knows the Lord in a
different way from this, although he believes in those solemn
truths. He watches during the night, which is already far spent. He
sees in his heart, by faith,* the dawn of day, and the rising of
the bright star of the morning. He knows the Lord as they know Him
who believe in Him before He is manifested, as coming for the pure
heavenly joy of His own before the brightness of the day shines
forth. They who watch see the dawn of day; they see the morning
star. Thus we have our portion in Christ not only in the day, and
as the prophets spoke of Him, which all relates to the earth,
although the blessing comes from on high; we have the secret of
Christ and of our union with Him, and of His coming to receive us
to Himself as the morning star, before the day comes. We are His
during the night; we shall be with Him in the truth of that
heavenly bond which unites us to Him, as set apart for Himself
while the world does not see Him. We shall be gathered to Him,
before the world sees Him, that we may enjoy Himself, and in order
that the world may see us with Him when He appears. {*This is the
construction of the sentence: "We have also the prophetic word
confirmed, in giving heed to which ye do well (as to a light
shining in a dark place), until the day shall dawn, and the morning
star arise, in your hearts."} The joy of our portion is, that we
shall be with Himself, "for ever with the Lord." Prophecy
enlightens the Christian, and separates him from the world, by
testimony to its judgment, and the glory of the coming kingdom. The
testimony of the Spirit to the assembly does this, by the
attraction of Christ Himself, the bright morning star -- our
portion while the world is still buried in sleep. The bright
morning star is Christ Himself, when (before the day, which will be
produced by His appearing) He is ready to receive the assembly,
that she may enter into His own peculiar joy. Thus it is said, "I
am the bright and morning star" (Rev. 22: 16). This is what He is
for the assembly, as He is the root and offspring of David for
Israel. Consequently, as soon as He says "the morning star," the
Spirit, who dwells in the assembly and inspires her thoughts, and
the bride, the assembly itself which waits for her Lord, say,
"Come!" Thus, in Revelation 2: 28, the faithful in Thyatira are
promised by the Lord that He will give them the morning star; that
is to say, joy with Himself in heaven. The kingdom and the power
had been already promised them according to Christ's own rights
(v. 26, 27); but the assembly's proper portion is Christ
Himself. In addition to the declaration of the prophets, with
regard to the kingdom, it is thus that the assembly expects
Him. The apostle goes on to warn the faithful, that the prophecies
of scripture were not like the utterances of human will, and were
not to be interpreted as though each had a separate solution -- as
though every prophecy were sufficient to itself for the explanation
of its full meaning. They were all parts of one whole, having one
and the same object, even the kingdom of God; and each event was a
preliminary step towards this object, and a link in the chain of
God's government which led to it, impossible to be explained,
unless the aim of the whole were apprehended -- the revealed aim of
the counsels of God in the glory of His Christ. For holy men, moved
by the Holy Ghost, pronounced these oracles, one and the same
Spirit directing and co-ordaining the whole for the development of
the ways of God to the eye of faith, ways which would terminate in
the establishment of that kingdom, the glory of which had appeared
at the transfiguration. Thus we have here (2 Peter 1) these three
things: -- Firstly, divine power for all that appertains to life
and godliness, a declaration of infinite value, the pledge of our
true liberty. Divine power acts in us, it gives to us all needed to
enable us to walk in the christian life. Secondly, there is the
government of God, in connection with the faithfulness of the
believer, in order that a wide and abundant entrance into the
everlasting kingdom may be granted us, and that we may not
stumble. The great result of this government will be manifested in
the establishment of the kingdom, the glory of which was seen on
the holy mount by the three apostles. But, thirdly, for the
Christian there was something better than the kingdom, something to
which the apostle merely alludes, for it was not the especial
subject of the communications of the Holy Ghost to him as it was to
the Apostle Paul, namely, Christ taking the assembly to Himself, a
point not found either in the promises or the prophecies, but which
forms the precious and inestimable joy and hope of the Christian
taught of God.